If you have got metal utensils, if you are in need of money, you can get immediately in exchange some money. There are pawn shops. So they will keep anything, a good Banarsi sari, or metal utensils or ornaments, if you are need of . . . village bankers. Immediately. Poor man . . . suppose if you require five rupees, ten rupees. You haven't got, but what . . . how to get the money? You take something from your household paraphernalia and go to the pawn-maker, you get money. You are now relieved from the present anxiety. Then again you get back. But what is this china, clay, the china pots and this plastic pot will bring? No, nothing. From economic point of view, this is also very good. So depend on nature.
So (reading:) "The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction . . ." that is practical, ". . . of the people in general, although a few only can live lavishly by exploitation." So our Kṛṣṇa consciousness movement is all-round. If people understand that this is a religious movement . . . no. Religious movement is different thing. Kṛṣṇa consciousness movement . . . Kṛṣṇa, it is not our manufactured ideas. Kṛṣṇa speaks in the Bhagavad-gītā to make people Kṛṣṇa conscious in every way. He's suggesting how to live, annād bhavanti bhūtāni (BG 3.14); how the division of the society should be made, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13); everything, social, political and . . . political also. He is enthusing Arjuna, "You must fight. They are . . . they have committed so much injustice upon you. So you must fight. Don't consider that he is your brother, he is your . . ." Even when Arjuna said: "Yes. This is all right. I'll fight with my enemies, but how can I kill Bhīṣmadeva? He is not my enemy; he's my maintainer, my grandfather. We lost our father at early age. He took care. How can I kill? How can I kill my teacher, Droṇācārya?" But Kṛṣṇa supported that, "You must kill them." "Why?" "Because they have taken the wrong side. Because Bhīṣmadeva, in spite of his becoming so learned, still, he has gone to the side of the Duryodhana, and simply for matter of getting some money, maintenance."
And actually Bhīṣmadeva went to the side of the Duryodhana considering that, "These people are maintaining me. How can I give up their company at times of danger?" That is also another consideration. So similarly, Droṇācārya, although he's guru, teacher of military art, he also went to Duryodhana's side for money. So therefore . . . Karṇa . . . nobody came to this side. So Kṛṣṇa was doing justice, that He was . . . this is politics, "Tit for tat." This is politics. Śaṭhe śāṭhyamācaret. Cāṇakya Paṇḍita says. "If somebody is śaṭha"—śaṭha means very cunning—"so you should be also cunning." This is politics. You should not be, at that time, a brāhmaṇa, liberal. No. So the idea is that in the Bhagavad-gītā Kṛṣṇa teaches everything very rightly, properly. The whole Vedic literature is meant for that, not one-sided.
Now here, he's (she's) speaking. Kuntī's speaking to Kṛṣṇa how to live; how, by the association of Kṛṣṇa, people will be happy, how they shall live happily in the towns and cities. These things are described. So we should always remember that this Kṛṣṇa consciousness movement is for all-around development of the human society, not a sentimental religious movement. If people take to this . . . and it is based on the teachings of Kṛṣṇa, on the teachings of Bhāgavatam. Everything is described there. So the more we grow, or grow strength, rather . . . because we are now weak, very . . . people are not understanding the seriousness of this movement. But the more we grow in strength and volume, we should take part in all-round activities of the human society to make them happy. Sarve sukhino bhavantu. This is the Vedic culture, that Vedic culture wants to see everyone is happy. And especially the Vaiṣṇava. Vaiṣṇavaḥ para-duḥkha-duḥkhī. Vaiṣṇava has no unhappiness, because he has got Kṛṣṇa. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22). One who has got Kṛṣṇa, where is unhappiness? And where is want? But he has nothing, such thing as unhappiness, but he's unhappy seeing others, these so-called rascals who have forgotten Kṛṣṇa, they are unhappy. Vaiṣṇava is unhappy seeing these peoples' unhappiness, Prahlāda Mahārāja, like. Śoce tato vimukha-cetasaḥ, "I am thinking . . . I am lamenting only for these rascals who have forgotten You. And forgetting You, they are trying to become happy by so many rubbish activities." Māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). They want to be happy by inventing machine for shaving also. You see? The attention is diverted that for shaving they want machine, for brushing the teeth they want a machine . . . so that means the intelligence is being misused. Intelligence is being misused.